But when one desireth to bee assured whether he be ordained to saluation or no let him hold himselfe to the reuealed word of God and according to the command thereof beleeue in Christ and repent And then need he not further search whether he be elected to euerlasting life or not for all they that beleeue in Christ without hypocrisie are chosen to life euerlasting as it is written All that beleeue in him shall not perish but haue euerlasting life Now Doctor Muller confesseth In the brothership of the Protestant Churches Thes 141.142 Pag. 85. 86. 87. Pag 87. that this confession is right Onely he saith wee lest out something therein Some man might say what is that that saith he To whom God will giue the gift of faith and to whom he will not giue it whether his will stands so that he will bestow faith on all those who are called by the Gospell or only to saue few namely only those which he foresaw and chose to euerlasting life from euerlasting freely out of his meere good pleasure This saith he is the Bride for whom the dance is prouided About this question consists the maine point onely Therein the poore brothership of the Psaltzgrauians are as still as a mouse Answere This is the maine point What is the maine question in this matter and that alone is about this question whether God will only giue faith to them to whom he hath determined to giue the same freely out of meere pleasure Or whether from euerlasting God found and saw any where any cause in vs wherefore hee would giue faith to vs before others This doe we affirme But that we should haue purposely omitted the same in our faithfull Admonition and haue beene therein as still as the mouse to this do we say no. And we appeale to the eye sight Our words about this question are these And so is faith nothing lesse then a worke of free will but a meere free gift of God which gift no man hath deserued of God it so being that all men are sinners But God giues such grace freely by grace to whom hee will But those whom he presently will those hath hee willed from euerlasting according to the saying of Iames From the beginning of the world God knoweth all his workes Therefore floweth faith from this spring euen the euerlasting foreknowledge of God and the faithfull haue no cause to ascribe it to themselues but to praise God that they doe beleeue Doe you call that as still as the mouse do we not set both the affirmatiue and negatiue that is which is the cause or is not wherefore God determined to bestow faith on vs before others from euerlasting Is not the negatiue cleare no man hath deserued such a gift of God Is not the affirmatiue also cleere But God giues such grace freely by grace to whom he will but those whom hee presently will those hath he willed from euerlasting Could not Doct. Muller see there that wee set downe a free meere good pleasure of God Then you confesse might some man say that God freely out of meere pleasure did chuse some men before others to this end that hee would giue them faith Answere What needeth much questioning It standeth cleerly there in our faithfull Admenition No man hath deserued it of God but hee giues it to whom he will freely by meere grace That is indeed a free meere good pleasure And wherefore should wee bee ashamed of this confessiō which is so manifest in the word of God By grace are yee saued through faith saith Paul and that not of your selues it is the gift of God not of workes lest any man should boast himselfe Ephes 2.8.9 Also It is not in him that willeth nor in him that runneth but in God that sheweth mercy Rom. 9.16 Also therefore he hath mercy on whom he will Rom 9.18 And the Sonne of God himselfe knowes not to giue any other witnesse of the cause wherefore God did hide the Gospell from the wise and men of vnderstanding and opened it to babes but the meere good pleasure of God It is so saith he O father because thy good pleasure was such Matth. 11.26 How should we poore sinners then finde any where and shew any other cause Well then saith Doctor Muller whilest you confesse that that God giueth the gift of faith to some men out of meere good pleasure and giues it not to others therefore can wee not acknowledg you for brethren For that is a very abominable doctrine Pag. 90. lin 7. whereby the foundation of faith cannot stand pure and stable Pag. 89. lin 15. 16. and Doctor Luther neuer taught so in all his life but the Caluinists diuels hose stinke thus But this is the true sould doctrine of the Lutherans saith Doctor Muller further that Gods free election hath his reference vnto faith that is Pag. 95. lin 15. 16. 17. as hee plainely exsed his mind in others of his writings which writings as also the agreeable writings of Hunnius are witnessed by Doctor Daniel Hofman professor of Helmstadt in his Apologie Pag. 46 vnto 67. that God foresaw from euerlasting who would beleeue in Christ. And those did he predestinate to euerlasting life For though no man of himselfe can fully beleeue in Christ yet could euery man doe so much out of naturall strength which when he doth God will vndoubtedly giue him faith For euery man can by the power of nature heare and meditate in the word of God Also desire to beleeue Also to remoue the thornes and thistles out of the heart which hindreth faith and in short make himself so qualified as his should be to whom God wil giue faith And such faith was for seen of God and his election founded thereupon Therefore is not Gods election a free meere decree of God but the cause is in man wherefore he chuseth one and not the other Doctor Mar. Luther of the cause why God did chuse one man before another Answere Then heare peace-louing Reader Doctor Luther himselfe if that bee his doctrine In no sort saith Doctor Luther But this is my doctrine Euen as a man before he was created did adde nothing nor endeauoured thereunto that he might bee a creature c. but it befell onely by the will of Diuine power and goodnesse c. So before a man be regenerate and become a new creature by the spirit and faith hee doth nothing thereunto neither can he striue any thing whereby he may prepare himselfe to the spirituall new birth and to the kingdome of God Tom. 6. Witt. Germ. fol. 548. B. Also If not we our selues but God worketh our saluation in vs then cannot we doe any blessed worke before such time as his worke is there though wee doe frame our selues and worke it the best wee can fol. 479. B. Also Wee haue there the pretious cleare words which sound thus he hath mercy on whom he will and whom he will hee
one truth and that all differences amongst vs are almost onely in such matters as concerne not the life of religion but the exteriour shape and garment thereof And this by the guidance of our inuisible head Iesus Christ and his blessed spirit of truth in better and in a more excellent maner then they by their visible Iudge the pretended vicar of Christ vpon earth And touching the second that neither directly wee teach nor indirectly may bee deduced from our doctrines that God is the author of sinne is so euidently and sincerely discouered in this booke as none that readeth the same with aduisement can but account our aduersaries notorious callumniaters to lay so soule a crime to our charges vpon so silly a ground but no maruell seeing slandering and lying is one of the chiefe pillars of their kingdome These bee the profitable vses that may be made of this booke Now the God of all mercie direct all our thoughts words and works to the aduancement of his glorie and the edification of his Church And thus commending this booke to thy fauourable acceptance I commend thee to the grace of Christ Iesus Thine in the Lord and the poore seruant of Iesus Christ Thomas Beard Doctor of Diuinitie THE CONTENTS OF THIS DECLARATION FIrst there is placed a Preface of the cause and end of this Declaration After followeth the Declaration it selfe wherein are ten Chapters Containing as followeth The 1. Chapter That we haue not such a detestable faith as is measured to vs abroad The 2. Chapter What our faith is in very truth The 3. Chapter That we haue not founded and learned such our faith from blind reason much lesse from the reuelation of Satan as some calumniate vs also not out of the writings of failable men but onely and alone out of the infallible word of God through the gratious inlightning of his holy spirit The 4. Chapter That Doctor Luther of happie memorie did euen beleeue and teach as we beleeue and teach except that only one point of the holy supper And that also we differ not in the same point so much as many imagine The 5. Chapter Wherefore we cannot hold with Doctor Luther in all things about the point of the holy Supper The 6. Chapter That we do not beleeue and teach otherwise of the person of Christ then as Doctor Luther of happy memory did beleeue and teach excepting the vbiquitie of the body of Christ which he also at last renounced himselfe The 7. Chapter That wee doe not belieue and teach otherwise of the foreknowledge and almightie prouidence of God ouer all creatures and of the originall of sinne then as Doctor Luther of happie memory hath beleeued and taught thereof The 8. Chapter That we belieue and teach no otherwise of the euerlasting Predestination of God or of the free election by grace of the children of God to euerlasting life or which is all one from whence faith springeth then as Doctor Luther of happie memorie did beleeue and teach The 9. Chapter That we beleeue and teach no otherwise of holy Baptisme then as Doctor Luther of happie memorie published in the Smalkaldish Articles and in the Sermon of the blessed Sacrament of holy Baptisme anno 1519. deliuered his opinion The 10. Chapter That the Ceremonies which wee vse in our Churches are neither against the word of God nor Christian liberty These are the Chapters of this Declaration vpon which this conclusion followeth that for the same they haue no iust cause to condemne vs as heathens The Vollumes of Luther mentioned are his Dutch Vollumes OF THE END AND CONTENTS OF THIS DECLARATION CHristian louing Reader it cannot bee vttered what mischiefe the contention about the Sacrament hath done and yet dailie doth and is to be feared will doe more and more in the Protestant Churches Now we for our parts are not only readie to imbrace peace continually and for that ende haue tried all meanes to purchase the same whatsoeuer any Christians are bound to doe therein but so there are also many God fearing people on the aduerse part both of high and low degree who desire peace as gladly euen as we doe and would further it to the vttermost of their powers who also acknowledge that the meanes thereto propounded by vs that we namely whilest we agree in the foundation of faith should not condemne each other for difference in opinion about by-questions considering that it is vnpossible in this life that the perfection and vniforme confession of all the misteries of God should be holden by all members of Christ in all things as the Scripture witnesseth and experience hath alwaies manifested are Christian and agreeable to the word and will of God Onely they are hindrered by part of their portly preachers who say and write that it standeth not alone vpon some few by-questions but also that there is difference in opinion in the foundation of Christian faith and that we haue so many detestable errours that no Christian man can with good conscience acknowledge vs for brethren in Christ and according to the same hold peace and brothership with vs. That now this obstacle may bee remooued and that good-hearted people may know what to trust vnto about vs wee are willing once more adding to full measure to declare what we beleeue or doe not beleeue of all and euery point of doctrine and thereby also declare what wee vse for Ceremonies or doe not vse in our Churches with the causes added thereto wherefore we doe the one and not the other The merciful true God and Father be pleased to bestow his grace and blessing on such a work that the eies of many people may be opened thereby to the honor of him and benefit of his Churches Amen A FVLL DECLARATION OF THE FAITH AND CEREMOnies of the Pfaltzgraues Churches CHAP. I. That we haue not such a detestable faith as is measured to vs abrode by peace-hating people NOw to begin We protest before God and whole Christendome that wee haue not in any sort such a detestable faith as peace-hating people ascribe vnto vs whereas they say That we denie Gods omnipotency The 〈◊〉 thes◠〈◊〉 is to the◠〈◊〉 Cha◠〈◊〉 That we make God the authour of sinne That we make God to be a tyrant That we denie the Godhead of Christ That we denie the personall vnion of both the natures in Christ That wee say that the diuine and humane natures in in Christ haue in no sort any actuall and working fellowship one with the other That we denie originall sinne That wee say that the sonne of God died not for vs indeed and in truth but onely a bare man That we denie the power of the death of Christ That we denie the necessity of beleeuing in Christ and say that the vnbeleeuing heathens can be saued as well as the Christians That we make holy Baptisme of no effect That we deny the blisse making eating and drinking of the body and blood of
his heauenly father towards vs poore sinfull men And in the fourth yeere after that he was captiued crucified put to death and buried descended into hell and rose againe from the dead the third day and ascended into heauen fortie daies after and set himselfe at the right hand of God the father Almighty from whence he shall returne to iudge the quicke and the dead And therefore we beleeue of Christ that hee is not a bare man Of the person of Christ but that hee is the euerlasting Almighty Sonne of God who at the appointed time tooke the nature of man vpon him and is now together God and man and so shall remaine euerlastingly in one vnseparable person And being thus at present both God and man in one vnseparable person therfore do we beleeue further that all may be said of him that may be said of God and all that may bee said of man yet with this caution that euery thing must bee vnderstood of him to be true the Diuine thing according to the Diuine nature and the humane according to the humane nature For example it may bee said of him that hee is from euerlasting and also hee was first borne in the last times both are true but not both according to both natures For according to the humane nature was hee not from euerlasting Also according to the Diuine nature was hee not borne in the last times But he is from euerlasting according to the Diuine nature and first borne in the last times according to the humane nature According to which then wee doe beleeue that in deed and truth the Sonne of God died for vs but yet not according to the Godhead but only according to the manhood for the Godhead cannot die Also wee beleeue that indeed and truth Christ is present with vs and will so remaine to the end of the world but yet not according to the humanity but the Deity For according to the humane nature is he ascended vp into heauen And the Scripture is manifest which saith That by the offering vp of his body he must enter into the heauenly tabernacles and not remaine vpon the earth else were he not our Priest Heb. the 8.9 and 10. Chapters Of the power of the death of Christ beleeue we that the death of Christ Of the power of the death of Christ whilest hee being not a bare man but the Son of God died is a full and alsufficient payment not onely for our sinnes but also the sinnes of the whole world And that hee by his death hath purchased not onely forgiuenesse of sinnes but also the new birth by the holy Ghost and and lastly euerlasting life But wee beleeue therewithall that no man shall be made partaker of such a benefit but onely he that beleeueth in him For the Scripture is plaine where it saith He that beleeueth not shall be damned Mark 16.16 Also Hee that beleeueth not in the Sonne of God the wrath of God abideth on him Ioh. 3.36 Wee beleeue further that the true sauing faith cannot be without repentance and good workes Of the nature of the sauing faith For such a faith layeth hold on Christ wholly who was made of God not onely righteousnesse to vs but also sanctification 1. Cor. 1.30 We beleeue further that though the true blisse-making faith cannot be without good workes Of the righteousnesse before God yet neuertheles the man before Gods iustice seate that is when he is throughly touched with his sinnes neither can or should beare himselfe vpon his good workes it so being that they are euer vnperfect But that a man shall appeale onely and alone vnto the grace of God before his iudgment seate which grace hee hath prepared for vs in Christ and take hold on the same grace with a beleeuing heart and so will God forgiue him his sinnes and esteeme him iust for the full satisfaction of Iesus Christ And that is our meaning when wee say that man is iustified before God onely by faith without helpe of good workes namely not that good workes should bee abandoned but onely that a man should not put any confidence therein We beleeue further that God hath ordained the preaching of his Gospell to this end Of the Ministery that he would worke in vs faith in Christ therby and that the same preaching of God the Lord is no iest but that it is his earnest will and intent that all people that heare such preaching should beleeue the same should returne to Christ Of the fountaine of faith Wee beleeue further that mankind is so corrupted by the fall of our first Parents that they cannot vnderstand or entertaine the preaching of Christ vnlesse God open their vnderstandings by his holy spirit and turne their hearts to Christ And that therefore the Gospell is not onely a speciall worke oâ— God which God bestoweth not vpon all men but also that the vnderstanding and the receiuing of the Gospell or to speake with one word faith is an especiall worke of God Ephes 2.8 Also 2. Thes 3.5 Which gift no man hath deserued of God It being so that all men are sinners Rom. 3.23 But God giues it by grace to whom he will Rom. 9.18 But those whom he presently will those hath he willed from euerlasting For from the beginning of of the world God knoweth all his workes Act. 15.18 Therefore it is most certaine that no man beleeueth in Christ except God hath chosen him to euerlasting life as Paul saith The election hâ—â—h obtained it the rest haue been hardened Rom. 11.7 Also as Luke saith As many as were ordained to eternall life beleeued Act. 13.48 But therewithall it is also true that we ought not to search into the secret counsell of God whether we be elected or not 2. Tim. 2 19. for such a search is in vaine It being so that God hath sealed the booke of life and will not permit any creature to peepe therein But we ought to keepe our selues to the reuealed word of God which saith that God hath chosen vs in Christ that is to that end he might make vs saued through Christ and no otherwise Ephes 1.3 And there accordingly hee commandeth vs to repent beleeue in Christ and so seeke saluation in him This commandement of Christ should wee endeauour to hold so farre as God giueth vs power and continually pray that God will bee pleased more and more to encrease our faith When wee doe so then need wee not search further whether wee be elected to euerlasting life or not For this is sure and out of all doubt that all those that repent them without hypocrisie and beleeue in Christ are elected to euerlasting saluation But for this cause will not God reueale our election any otherwise then through such testifications that we might not fall into fleshly security But work out our saluation with feare trembling Phil. 2.2 Which feare wheresoeuer it is certainly it is accompanied
with this comfort That God is faithfull and will not suffer vs to be tempted aboue that we be able 1. Cor. 10.13 Also He will not breake the brused reed nor quench the smoking flaxe Esa 42.3 Also That Christ will cast out no man that comes to him that is that desireth to bee saued by him Ioh. 6.37 And That also no man shall plucke them out of my hand Ioh. 10.28 From which comfort the faithfull find such ioy which passeth all vnderstanding Mat 24.24 2. Tim. 2.19 c. and those portions of the holy Scripture which speake of the vnchangeable election and choice of God are then no more feareful but vnmeasurably pleasant and comfortable to them For they conclude out of it That nothing can separate them from the loue of God which is in Christ Iesus our Lord Rom. 8.38 And it is impossible that any where a man should say from his hart I beleeue to obtaine euerlasting life But all men must doubt of life eternall if wee had not that comfort that God had so blessed vs that beleeue in him 1. Pet. 1.2 That he would keepe vs in the same faith by his power to euerlasting life For we are much too weake to protect our selues against so much assaultment by the diuell the world and our owne flesh Wee beleeue further that God hath also ordained the holy Sacraments Of the holy Sacraments together with the repetition of his word to strengthen and keepe vs in faith the principall end thereof being that God might thereby also set before our eyes the promises of the Gospell or the profits we haue by Christ that so we might not onely heare but also see feele and apprehend how hee is minded towards vs namely that hee will forgiue vs our sinnes and bestow vpon vs the holy Ghost and euerlasting life for the merit of of Christs blood-shedding These his promises and profits will God assure vs by the holy Sacraments But on the contrary side we ought also to ingage our selues againe to God by the vse of the same that wee will constantly beleeue in Christ and will liue an vndying life to the honour of him Of Gods couenant Ier. 31.31 32 33 34. Heb. 8.9 10 11 12. And this is the new couenant of God with vs men which is so often thought of in the holy Scripture namely that God will be mercifull to vs for Christ his sake we on the contrary should be obedient vnto him and according to his Commandement beleeue in Christ Also in the ordaining the Sacrament of the Lords Supper and otherwise and loue as Christians The old couenant was that God would be merciful to man if he fully kept the Law But if he ouertread the same in the least measure then should hee be cursed and damned Now it was impossible that any man could fulfill the same Therefore hath God made a new couenant with vs which hee also reuealed to the fathers and they were not lesse nourished therby vnto saluation then we as the Apostle Paul saith Act. 15.11 Wherein he promiseth vs that he will bee mercifull to vs for Christ his sake though wee doe not perfectly kâ—epe the Law but haue many waies broken the same Onely we shall acknowledge his grace and receiue it with faithfull hearts and shall endeauour our selues from henceforth in testification of our duties to liue vnblameably to which then hee will plentiously impart the helpe of his spirit vnto vs when wee shall entreate him for the same and hee will couer all our imperfections with the perfect obedience of Iesus Christ This is the new couenant of God with vs men for confirmation whereof he hath ordained the holy Sacraments For euen as men vse to deale one with another in their contracts and agreements they make it not onely with words but also they ratifie it with writing seale are other open testifications customes or ceremonies euen so dealeth the Lord with vs. Hee transferreth his gratious couenant to vs not onely with words and hath not onely ratified it by writing but hath instituted certain ceremonies to that end that thereby the same his couenant betwixt him and vs might bee confirmed and ratified manifestly to the whole world and be as it were sealed also And this is the right end and profit of the holy Sacraments Of which there are two in the new Testament Baptisme and the Lords Supper euen as there were two especiall ones in the old Testament Circumcision and the Passeouer Baptisme is the first Sacrament of the new Testament Of holy Baptisme ordained of God for these ends first that they for their parts whosoeuer they bee that giues vp themselues to the Christian faith and so will enter into bond with him giue hereby an open token and testimony whereby they can and shall informe themselues so long as they liue that God hath assuredly taken them into couenant with him and according to the forme of the same couenant washeth them so certainly from the filthinesse of the soule with the blood and spirit of Christ that is forgiueth their sins for the merit of Christs blood-shedding and more and more regenerateth them by the spirit of Christ making them new creatures so certainly as they are sprinkled and washed outwardly with water which commonly taketh away the filthines of the body And secondly that they also on the contrary side for their parts openly acknowledge before the whole world by the taking vpon them the godly token of the couenant and testifie their duty to God the Lord to doe euen as couenanters and members of Christ are bound and indebted for to doe liuing a pure and blamelesse life by the assistance of his spirit To that end is Baptisme ordained of God Wherfore it is most comfortable and furthersome vnmeasurably to the beleeuers And the profit to the vnbeleeuers is euen as little as in former times Circumcision profited the disobedient Iewes For though it be named the washing of the new birth and the purging from sins in the holy Scripture Tit. 3.5 Act 22.16 yet neuerthelesse hath it not that construction as if the outward water bath could wash and regenerate one from sinnes whether hee beleeue or doe not beleeue But this construction hath it that by this manifest and honourable ceremonie the faithfull are admitted for children of God and the washing away of sinnes which is performed by the a 1. Ioh. 1 8. blood and b Tit. 3.5 1. Cor. 6.11 spirit of Christ is thereby figured and sealed to them with one word The water saueth vs not the putting away of the filth of the flesh but the couenant of a good conscience with God saith Peter 1. Pet. 3.21 Further and though it bee that a man doe ouertread the couenant which hee made with God in Baptisme Of repentance after Baptisme and sometimes bee brought to an heauie fall by the deceits of Satan the world and his owne flesh yet shall
that in the same point also we differ not so much as many people imagine WHich whilest wee doe and seauer as befitteth that which he taught with wel considered counsell from those vnconsiderate speeches which sometimes fell from him in the heate of contention then appeares it plainely that he both beleeued and taught of all and euery necessary point euen as we beleeue and teach that one point of the holy Supper excepted And yet differ we not in the same point so much from each other as many men take it For it so being that in all Sacraments two things are to be considered first the tokens and then the betokened riches whereon out of all doubt more dependeth many thousand times then on the outward tokens then are wee agreeable in all things with Doctor Luther in the betokened treasures of the holy Supper For euen as Doctor Luther taught that the betokened treasures in the holy Supper or the same to which the holy Supper pointeth which maketh a man right and blessed before God is not the bodily but the spirituall eating and drinking of the body and blood of Christ a In the Sermon vpon Sacraments â—ay â—rinted in quarto 1523 in the 55.56.57 deafe Alsâ— in the Church Postil prâ— at Strasburg 1529. in the 2. part 102. Also in another Sermon of the Sacrament in the Church Postil pr. at Wittenberge anno 1540. in the first part 129. euen so teach wee also Also euen as Doctor Luther teacheth That the bodily eating and drinking of the body and blood of Christ is nothing else then to beleeue that Christ hath giuen his body to death for vs and his blood to bee spilt for the forgiuenesse of our sinnes b In the former places Also in the expounding the Epistle on Septuagessimae Sunday pr. in Wittenberge Post 275. B. Euen so teach we also Also euen as Doctor Luther teacheth That all they who doe eate and and drinke spiritually the naturall body and blood of Christ that is that doe beleeue that Christ gaue himselfe to death for them are by such a faith one bread and one spirituall body with Christ and themselues and therefore they can in Christ lay hold on all things and on the contrary they are again indebted to aduenture all in the behalfe of Christ and his members c Jn the former places also in Tom. 3. Ion. 235.206.207 Euen so teach we also Onely heere lies the difference what the outward tokens bee by which bodily eatings from which the vngodly are not exempted the spirituall feeding vpon the body and blood of Christ which belongeth to the children of God is betokened confirmed and sealed We say the same outward tok ns are bread and wine Doctor Luther vnderstands they are not onely bread and wine but also the body of Christ in bread and the blood of Christ in wine And so the difference betwixt our doctrine in the Supper and Doctor Luther lieth not in the ground of saluation but onely in the tokens which should shew vs to the ground of saluation It may please the reader rightly to consider Doctor Luther contendeth very hoâ—ly for the bodily presence and mouthly feeding vpon the body and blood of Christ in the holy supper But for all that he doth not estimate the sâ—m bodily presence and mouthly feeding for to be the true treasure and kernell of the holy Supper but onely to be the tokens or for a part of the tokens whereby the true treasure and kernell of the holâ— Supper namely the spirituall and alone blisse-making feeding of the body and blood of Christ which only is performed by faith is betokened and sealed vnto vs. As is to bee collected by these his words where he saith Christ hath not instituted the two kinds namely bread and wine barely and nakedly but his true naturall flesh in bread hath he giuen and his true naturall blood in the wine that so he might giue a perfect compleat Sacrament Tom. 1. Ien. 205. Also it is not enough to seed vpon the body and blood of Christ outwardly as it is not enough that a man paint oates before a horse to seede him withall Hee must haue true oates a In the Church Post il de Anno 1529. part 2. fo 102. B. Also the flesh is not profitable The words that I speake are spirit and life saith Christ With which words he will shew that the fleshly eating of the flesh is not pr fitable But to beleeue that Gods Sonne is flesh and came from heauen and shead his blood for mee that that is profit and life Therefore to eate the flesh of the Sonne of God and to drinke his blood is nothing else then that I doe beleeue that his flesh is giuen for mee and his blood is spilâ— for me and that hee hath ouercome for mee death diuell hell and all mishaps Out of which faith floweth a powerfull confidence in him and a stout and bold spirit against all mischance so that hereafter I haue no cause to feare whether it bee â—inne death diuell or Hell whilest I am assured that my Lord hath cast them vnder my feet and ouercome them for me That is caused by the spirituall eating and not by the bodily The spirituall and inward eating in the heart doth it not the outward which is effected in the Sacrament b Euen in the same place Behold Reader those our Doctor Luthers owne very words whereby hee manifestly teacheth and witnesseth that the bodily eating and drinking of the body of Christ which he vnderstands to bee acted in the holy Supper not to bee the right blisse-making eating drinking of the children of God but onely that it is a token which the wicked can as well receiue as the godly as he saith in other places Iudas receiues it euen as well as Peter Therefore the difference betwixt vs and Doctor Luther consists not in the foundation of saluation in cause of the holy Sacrament for whether Iudas receiued it as well as Peter that cannot be the foundation of saluation Else were our foundation very barely grounded But the difference consists onely in the tokens which shew vs onely to the foundation of saluation and shall giue vs assurance in our hearts Whilest we now agree in the true ground of saluation that is that the spirituall and alone blisse-making eating and drinking of the body and blood of Christ which is acted by faith as we God bee thanked therein agree in all things together is it not then most lamentable that wee should separate our selues so shamefully one from another about the tokens which the wicked can receiue as well as the godly CHAP. V. Wherefore we cannot agree in all things with Doctor Luther in the point of the holy Supper YEa wherefore doe you it then might some man say Wherefore doe you not giue Doctor Luther and his followers right and so were the contention ceased Answere That is not the way to exclude discord
therein and yet for all that they will not giue the glory to God Yet and if they haue delight in disputing they should giue vs an answere heerein wherfore they cease not so to smooth the matter to their good Lords that either the māhood must be euery where or the two natures in Christ must be separated from each other Whereas they neuerthelesse confesse in open writing In concordium booke fol. 246 B. Also in the Apologie of the Concordium booke in the first Chapter against the Bremers fol. 3. A. fol. 7. B. that Christ when he was in his mothers body also when he hung vpon the Crosse yea for the most time that he walked vpon the earth was not euery where in body actually and yet for all that the two natures that are in him are not separated from each other When they can vntie that knot vnto vs then will we yeeld vnto them But if they cannot then should they yeeld vnto vs Also in the confutation of the printed confession of faith at Herborne page 138. Protocol Maulbrun Act. 5. or the whole world shall take knowledge that they doe not contend for the glory of God but onely for their owne glory and profit And thus much be spoken of the first contrariety betwixt Doctor Luthers opinion and the holy Scripture Which is that the holy Scripture saith the body of Christ at present is not any more vpon the earth but Doctor Luther saith that hee is now vpon the earth Clearance of the second contrariety betwixt Doctor Luthers opinion and the holy Scripture The second contrariety is that the holy Scripture saith that the bodily eating of the flesh of Christ is not profitable Ioh. 6. But Doctor Luther saith that it is profitable Tom. 1. Ien. fol. 82. 358. 464. 455. c. This contrariety the better to salue vp saith Doctor Luther Where Christ saies The flesh profiteth not Ioh. 6. That he there spake not of his flesh as if that were not profitable to be eaten with the bodily mouth but he spake of our bad flesh that the same is not profitable Answere The whole disputation with Christ held with the Capernaites Ioh. 6. Chapt. is of his flesh how a man should eate the same and not of our flesh whether it bee bad or good Christ saith one must eate his flesh else could hee not bee saued Whereat the Capernaites were offended and vnderstood the speech of Christ so as if his flesh should be eaten bodily To remoue this stumbling blocke Christ gaue them to vnderstand that it was not his meaning that his flesh should be eaten bodily for he must ascend into heauen Also that the flesh profited not These were the grounds whereby Christ ouerthrew the bodily eating of his flesh How can Doctor Luther then say that Christ did not speake of his flesh He saith his ground for it is this Tom. 3 fol. 364. A. that where the two words flesh and spirit in the Scripture are opposed one to another there cannot flesh bee called the body of Christ but is alwaies called that old flesh which is borne of flesh Iohn 3. Answere This ground is manifestly false For there are many places in the Scripture where flesh and spirit are opposed to the other and yet therein the word flesh is vnderstood of the body of Christ and also cannot bee any otherwise vnderstood As where it is said God is manifest in the flesh iustified in the spirit 1. Tim. 3.16 Also Christ was made of the seed of Dauid according to the flesh and declared mightily to bee the Sonne of God touching the spirit Rom. 1.3.4 Also Christ was put to death concerning the flesh but was quickend in the spirit 1. Pet. 3.18 And also Doct. Luther himselfe neuer otherwise expounded this saying of Christ where he saith The flesh profiteth not then we expound the same when he contends not about the Sacrament namely the eating of the flesh of Christ with the bodily mouth not to bee profitable to saluation as is to bee seene in seuerall writings of his First in the Sermon on Corpus Christi day printed in quarto Anno 1523. 36. leafe where he saith For euen so saith he namely Christ himselfe afterwards the flesh profiteth not And againe my flesh giueth life how shall we separate that the spirit separates it Christ will haue it that the bodily eating of his flesh is not profitable but to beleeue that the flesh is the Son of God come downe from heauen for my sake and shead his blood for me c. After in the repetition of this Sermon in the Church Postill printed at Wittenberge Anno 1527. in the Summer part fol. 111. B. where he saith But that this is the true vnderstanding of the Gospell namely that it is to be vnderstood of the spirituall eating and drinking the words which the Lord spake at the end of the Chapter doe shew It is the spirit that quickeneth the flesh profiteth nothing The words that I speake vnto you are spirit and truth With which words Christ will haue vs know that the bodily eating of his flesh is not profitable but to beleeue that this flesh is Gods Son come from heauen for my sake and shead his blood for me that is profitable and is life euerlasting Also againe in the Church Postill Anno 1540. printed at Wittenberge in the winter part fol. 275. B. where he saith When the word of God and tokens are not there or are not acknowledged then helpes it not though God were there himselfe Euen as Christ saith of himselfe Ioh. 6. The flesh profiteth not so long as they respect not the words which he speaketh of his flesh which word makes his body to be food where hee saith hee is the liuing bread from heauen c. And therefore also in this point the contrariety betwixt the holy Scripture and Doctor Luthers opinion is without No namely that the holy Scripture saith the flesh of Christ bodily or mouthly eaten is Not profitable Doctor Luther yet saith the flesh of Christ bodily or mouthly eaten is profitable His followers take this refuge to helpe them that in Ioh. 6. Christ spake only against the naturall grosse Capernaitish eating of his flesh that it is not profitable But euen that is also a vaine refuge For first Christ spake generally against all bodily eating of his flesh and opposeth that to his ascension saith What then if ye should see the Son of man ascend vp where he was before vers 62. As if hee would say how will yee then reach my flesh with your mouthes Secondly so is also the difference betwixt the bodily and naturall eating in it selfe false and of no worth For the mouth cannot eate supernaturally but all eating with the mouth is a naturall eating And so the second Contrariety betwixt the holy Scripture and Doctor Luthers opinion for all this without No. The third Contrariety betwixt Doctor Luthers opinion and betwixt the holy
of desire of glory if hee should haue spoken too exquisitely of this reuelation but hee esteemed it sufficient to giue God the honour therof praising him and thanking him before whole Christendome for that he gaue him so profitable an information That and no otherwise was the meaning of Zwinglius And the Defamers know it assuredly For it is not to bee thought that they should know so much Latine and not know and vnderstand the nature of this Prouerbe Ater an albus fuerit and yet for all that as yet they make no conscience at all to say the cleane contrary But let them looke well vnto it that they deale not too rudely with God the Lord. For assuredly he will not suffer himselfe to be iested withall Zwinglius did neuer boast that any new thing was reuealed vnto him in a dreame but only this did he giue God the glory of that he had informed him in a dreame of a sentence in the Bible which else he could not call to mind Which saying is written Exod. 12.12 where God saith of the Easter Lambe and of the whole feast which should be held thereupon It is the Lords Passeouer and presently after hee expounds it himselfe euen in this manner That it should be a token and remembrance of the Passeouer Exod. 12.13.14 And Exod. 13.9 This saying saith Zwinglius did God informe him of in a dreame Whereas now his Calumniators doe say that it is a diuels doctrine which Zwinglius learnt in his dreame what doe they otherwise then raile vpon the word of God as if it were a diuels doctrine God be mercifull to them and vs all But verily verily it appeares to be much like as if they did herein commit the sinne whereof Christ speaketh Matth. 12. which shall neuer bee forgiuen neither in this world nor in the world to come But the mercy of the Lord is superaboundant And we will not burthen any man with our iudgement but what wee say that speake we onely for this end in hope that happily some man may reforme himselfe by their information And so much also bee spoken of this matter CHAP. VI. That we beleeue and teach no otherwise of the person of Christ then as Doctor Luther of happie memory did beleeue and teach except the vbiquity of the body of Christ which he also himselfe renounced at last NOw wee returne to the maine point And as wee promised a little past so will wee performe it presently and make manifest to the peace-louing Reader that wee are not contradictory to Doctor Luther in any sort in all the other points which at this day there is so much contention about Euen as Zwinglius also did not disagree with Doctor Luther after the conference at Marpurge in any point but onely this Whether Christ is bodily also in the bread and wine of the Supper Of all other points did they accord also wholly one with the other Which agreement is to bee seene in Doctor Luther himselfe Tom. 4. Ien. follio 469. and is word by word as followeth These Articles hereafter written were agreed vpon at Marpurge by those whose names are heere vnder written The 3. of Octob. Anno 1529. FOr the first that we on both sides beleeue and hold that thereis one only true naturall God Creator of all creatures and that the same God is one in essence and nature and threefold in person namely Father Sonne and holy Ghost after the same manner as was confirmed in the Councell of Nice and as is sung and read in the Nicen Creed in all the Christian Churches in the world For the second we beleeue that not the father nor holy Ghost but the Sonne of God the father naturall God became man by operation of the holy Ghost without the helpe of the seed of man borne of the pure Virgin Mary bodily compleat body and soule as another man sinne excepted For the third that the same God and Maries Sonne vnseparable person Christ Iesus was for vs crucified dead and buried arose from the dead ascended into heauen sitting at the right hand of God Lord ouer all creatures to returne againe to iudge the quicke and the dead For the fourth we beleeue that Originall sinne descends vnto vs from Adam by birth and inheritance is such a sinne that it damneth all men and if that Christ had not come to relieue vs with his death and life then had we thereby perished euerlastingly and could neuer haue come to the kingdome of God For the fifth we beleeue that we are deliuered from the said sinne and all other sinnes together with euerlasting death if so bee wee beleeue in the said Sonne of God Iesus Christ who died for vs and that through such a faith not through workes degrees or orders wee may bee deliuered from any sinne c. For the sixth that such a faith is a gift of God which we haue not purchased by any foregoing workes or deserts neither can attaine therunto by our owne powers but the holy Ghost giues and prouides it as it pleaseth him into our hearts when we attend vnto the Gospell of Christ For the seuenth that such a faith is our righteousnesse before God for which the Lord esteemes and holds vs iust righteous and holy without all workes and deserts and thereby deliuers from sinne death and hell takes to grace and saueth for his Sonnes sake in whom wee so beleeue and therby are partakers of his Sonnes righteousnes and life and of the benefit of all his treasures therefore al Cloister liuing and Abby lubber life as profitable to saluation are vtterly condemned Of the outward preaching of Gods word FOr the eighth that the holy Ghost to speak orderly bestowes not his gift or giues saith without foregoing preaching or mouthly word or the Gospell of Christ but through and by such a mouthly word hee bestowes and workes faith howsoeuer and in whomsoeuer hee pleaseth Rom. 10. Of Baptisme FOr the ninth that holy Baptisme is a Sacrement ordained of God for such a faith and whilest Gods commandement Goe and baptise and Gods promise who so beleeueth is therein therefore it is not onely a bare token or watchword amongst the Christians but a token and worke of God wherein our faith is helped by which we are regenerated For the tenth that such a faith by the operation of the holy Ghost doth afterwards if we be esteemed and be indeed iust and holy thereby stirreth vp good workes in vs namely loue to our neighbours prayers to God and patient enduring persecutions Of Confession FOr the eleuenth that confession or aduice seeking from the Minister or a mans neighbour should be free and vnforced but yet it is profitable to the troubled soule to one that is winnowed or loden with the burthen of his sinnes or fallen into errour and most of all for the absolution or comforts sake of the Gospell which indeed is the true absolution Of the Magistracie FOr the twelfth that all Magistrates and
worldly degrees iustice and ordinances whatsoeuer they be are a very true estate and not forbidden as some Papists and Anabaptists doe hold and teach but that a Christan who is either borne or called thereunto may well bee saued by faith in Christ euen as well as the estate of father and mother of master and dame For the thirteenth the inuentions of men in Gods worship are called traditions if they be such as are not contradictory to Gods word they may bee held or not vsed as the occasion serues amongst whom we liue carefully auoiding vnnecessary offences and being seruiceable to peace that also the doctrin condemning Priests mariage is a doctrine of diuels For the fourteenth We all beleeue and hold about the Supper of our louing Lord Iesus Christ that it is to be vsed in both kinds also that the Masse is not a worke whereby one can purchase for the other life and death and grace that also the Sacrament of the Alter is a Sacrament of the true body blood of Iesus Christ the spirituall feeding vpon the same body and blood is of greatest necessity to euery Christian and likewise the vse of the said Sacrament is as the word of the Almighty God is giuen and ordained for that end that thereby the weake conscience might be quickened by the holy Ghost And though it bee so that at this time wee cannot agree whether the true body and blood of Christ bee bodily in the bread and wine yet ought the one part to performe Christian loue to the other so farre as euery mans conscience will beare and both sides entreate the Almighty God with all feruency that hee would settle vs in the right vnderstanding by the holy Ghost Amen Martinus Luther Philip Melancthon Iustus Ionas Andreas Osiander Iohannes Brentius Stephanus Agricola Iohannes Oecolampadius Vlricus Zwinglius Martinus Bucer Casper Hedio Behold Reader euen this was the agreement betwixt Doctor Luther and Zwinglius at Marpurge together And it abides also at this day euen the same agreement betwixt Doctor Luther and vs. It is true indeed that there are more points contrauerted at present betwixt the disciples of Doctor Luther and vs. But nothing at al with Doctor Luther himselfe Which wee doe not speake therefore that our intent is to helpe and protect our selues with the name of Doctor Luther Blessed bee God wee haue a greater help and protection for our grounds namely the vnuanquishable word of God And whereas wee doe yet notifie the witnesse of Doctor Luther also that is done by vs for this end that thereby the eyes of those might bee opened who haue hitherto been blinded with his name The first then of the remaining points which at this day are forced to the lists is the point of the person of Christ About which indeed many great and fearefull errours are measured out vnto vs by our accusers But we are able to speake it for a truth vnto the Reader that wee did neuer beleeue and teach and also now doe not otherwise beleeue and teach in our Churches about the person of Christ then as happy Doctor Luther at all times did beleeue and teach thereof excepting the vbiquitie of the body of Christ Which also at last Doctor Luthers himselfe renounced and said Touching the vbiquity or being of Christs body in all places it shall not bee disputed of there is much other matter herein Tom. 8. fol. 340. B In all other doctrines about the person of Christ we doe fully consent with Doctor Luther Indeed our accusers doe alleage that wee teach otherwise about the vnion of the properties of both the natures in Christ What we are condemned in about the person of Christ then as happie Doctor Luther did teach thereof For instance they do say that we teach that the diuine and humane natures in Christ haue no actuall and working fellowship one with another and that accordingly the man Christ is not God in very deed and truth but onely in bare name and title Also that not in very deed and truth the Sonne of God but only a meere man suffered for vs. But the Reader may take assured knowledge that such blasphemous thoughts against God neuer entred into our minds But we haue alwaies through the grace of God both beleeued and taught the cleane contrary And wee euen now also beleeue and teach the same That the godly and humane natures in Christ haue the most inward and nearest fellowship one with the other being both vnited together into one person And that there accordingly Christ is very man not only in â—â—re name and title but also in deed and truth Also that not a meere man but the true Sonne of God Chap. 2. died for vs vpon the Crosse That is our faith herein as is to be seene aboue and in all our other Confessions And our accusers know it assuredly And yet are they not afraid of God but publish otherwise of vs. They take this for their helpe for that Doctor Luther did in some measure cast in the teeth of Zwinglius that he should haue learned concerning the fellowship of the properties of both the natures in Christ also of the Godhead of Christ and of the sufferings and death of Christ not truly but on the blasphemous manner aboue named But the Reader shall vnderstand that Doctor Luther himselfe did it not but onely Doctor Luthers anger did doe it which ought in all reason to be buried with him For God knowes it and euery man may also know it who will but reade the writings of Zwinglius that Doctor Luther as well in this as in many other things offered violence and iniurie to the good honest man And admit that he did vse some such reasons which seeme to sauour of the often named errours in his first writings yet did hee in his following writings oftentimes so free himselfe both plainly and iudiciously that in conscience al euill suspitions of him should vanish away But admit this also that Zwinglius had not sufficiently cleared him selfe yet haue others of our teachers since the death of Zwinglius cleared themselues many hundred times and wee cleare our selues herewithall once more adding to full measure that we doe not beleeue and teach otherwise neither euer did otherwise beleeue and teach in our Churches of the fellowship or Communion of the properties of both natures in Christ in Latine De communicatione idiomatum then as Doctor Luther of happie memorie did beleeue and teach thereof The Summe whereof is to this effect The summe of the doctrine of Doctor Martin Luther of the fellowship of the properties That the Communion of both natures in Christ are common to the alone and vnseparable persons of Christ That is that of Christ may be said and vttered both the properties of the diuine and also the humane natures whilest both the said natures are in him Or which is all one that all may be said of Christ what may be said of God
he not therefore dispaire in the grace and mercy of God but looke backe and consider the obligement which hee promised God in Baptisme and according to the same contract repent that is be hartily sory for al the euils he hath committed and entreate God that he will pardon the same for Christ his sake and after neuer doe so againe Then will God also consider his couenant and forgiue him his sinnes and giue him more strength to encounter the diuell as hee hath promised in Baptisme And so hath Baptisme his profit power and working so long as a man liueth vpon the earth though not at the very present when a man receiues it For all the promises of God are sealed vnto the beleeuers by Baptisme Ezech. 33 11. vnder which promises this is one where God saith So true as I liue saith the Lord God I desire not the death of the wicked but that hee returne from his way and liue And so is also this promise sealed to vs in Baptisme And therefore wee shall not follow the diuell Ioh. 8.44 who prouokes vs to dispaire Hee is a liar and a murtherer from the beginning But God is a faithfull God Psal 25.3 and neuer deceiued any man who hath put trust in his promises With this may and shall euery poore troubled sinner constantly comfort himselfe And the better to strengthen himselfe in such a comfort Of the holy Supper amongst other meanes he ought often to vse the holy Supper which is the second Sacrament of the new Testament ordained of Christ principally and instituted for that end to set his death before our eyes most cleerly and often times and to assure vs daily more and more of the partaking thereof or the fellowship of his crucified body and shead blood For this is the meaning where he tooke the bread and brake it and said This is my body which is broken for you take and eate c. as if hee spake to euery man in perticular behold heere beloued man I know well that thou art in sorrow for thy sinnes But be of good cheere for as sure as the bread is there broken before thine eyes and the wine is seuered from the bread so certainly was my body broken or put to death for thee vpon the Crosse and my blood was seuered and spilt from my holy body for the forgiuenesse of thy sinnes Also so surely as I giue thee the holy tokens of my body and blood to eate and drinke and thou hast part and fellowship therein as well as others euen so assuredly shalt thou haue part and fellowship in my true body and blood which I deliuered to the death of the Crosse the same was also performed for thy welfare Also thou shalt bee thereby deliuered from the euerlasting hunger and thirst which else thou must haue suffered in hell Lay hold then theron by true faith and as thou there takest eatest and drinkest the holy tokens of my body blood with thy mouth euen so shut vp my crucified body and shead blood into thy heart and then thou shalt neuer hunger and thirst For whosoeuer eateth my flesh and drinketh my blood Ioh 6.35 54 55 56 57. hath euerlasting life and I will raise him vp at the last day yea also in this life will dwell in him and he in me and will continually gouerne and comfort him with my spirit Therefore bee of good comfort beloued man though thou beest but weak No meÌ„ shal pluck thee out of my hand Ioh. 10.28.29 The father who hath giuen thee to me is stronger then all c. This is the first and principall benefit and vse of the holy Supper that wee namely as is aforesaid may bee assured in our hearts daily more and more thereby of the death of Christ and his blessed fellowship or of the couenant of the grace of God which is founded vpon the death of Christ as Christ saith This is the new couenant in my blood as if hee had said that shall be a token and seale or assurance and confirmation of the new couenant which I haue purchased for you with my blood The other benefit is that wee with this honourable ceremony shall publish honour and praise the death of Christ before the whole world as Christ againe said 1. Cor. 11.26 Doe it in remembrance of me And Paul As often as ye shall eate this bread and drinke this cup yee shall shew the Lords death till he come The third benefit is that thereby wee may demonstrate our selues openly to belong to the Communion of Christ and his Church and as the same fellowship requireth to liue holily and to loue one another as members of one body and to say more to reioyce in each other as Paul saith The cup of blessing which wee blesse is it not the Communion of the blood of Christ 1. Cor. 10.16.17 for wee that are many are one bread and one body because we are all partakers of one bread therefore fly from Idolatry 1. Cor. 10.14 and haue no fellowship with the diuels 1. Cor. 10.20.21 c. Also we are all baptised into one body by one spirit namely in Baptisme and haue been all made to drinke into one spirit namely in the holy Supper therefore shall wee as members of one body take care for each other and one member haue patience and compassion with another 1. Cor. 12 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27. And we beleeue lastly that for the most part God holdeth his Church vnder the Crosse and will first make it fully perfect and glorious hereafter in the life to come according to the patterne of his Sonne who entred into glory by affliction and sufferings CHAP. III. That we haue not founded and learnt such our faith from blind reason much lesse from the reuelation of Satan as some calumniate vs nor from the weake writings of men But onely and alone out of the infallible word of God through the gratious inlightening of his holy spirit THis is our faith which wee haue not founded learnt from blind reason as some accuse vs much lesse from Satans inspiration as some calumniate vs for causes which shall bee shewen in the fifth Chapter also not from the weake writings of men but onely and alone out of the vnfallible word of God through the enlightening of his spirit We reade indeed also the writings of men especially those whom God hath stirred vp in these last daies against the idolatrous Popedome such as were of Luther Melancton Zwinglius Oecalampadius Bucer Brentius Caluin Beza c. And confesse to the glory of God that we haue receiued information from them and do daily receiue the better how to vnderstand a â—ight the holy Scriptures and to vse the same to our profit But wee doe not found our selues in matters of faith vpon the same or any mans writings else but we found our selues in matters of
faith onely and alone vpon the word of God and beleeue men no further then they can shew what they say out of the word of God Psal 116.11 And that therfore for that we know that all men may faile though they be as highly inlightened and as holy as may possibly bee and that God is onely he that cannot erre And therefore we put no confidence in any man when he speaketh of himselfe But if hee say it standeth in Gods word which he speaketh then doe we search Gods word for it whether it be so or not And when we finde it true then beleeue we him not therefore that he is the speaker but therefore that wee see that God hath said it But if any man shall aske wherefore doe we hold the writings of the Prophets and Apostles to bee the word of God and not the writings of Zwinglius or Luther whereas neuerthelesse the Prophets and Apostles were euen as well men as Luther Zwinglius Philip Caluin c. To them giue wee this answere The Prophets and Apostles were indeed euen as well men as other teachers of the Churches of God But they did not speake and write as men but what they spake and writ in matters of faith that receiued they by inspiration from God 2. Tim. 3.16 2. Tâ—t 1.21 without meanes and were commanded to speake or write which amongst many other vnfallible marke-tokens may bee heereby manifested For where they said as they vsed to say this or this hath the Lord spoken there did the Lord confirme such their sayings that they were true with great and vnaccustomed wonders before all creatures and so giuen them testimony by his owne almightinesse that they speake the truth and that that in truth was his word which they either spake or writ in his name It is otherwise to be thought of Augustine Cyprian Hierome Luther Zwinglius and other the like teachers who rose vp after the times of the Prophets and Apostles They neuer published that euer God reuealed his word vnto them without meanes much lesse did they euer any where ratifie the same by wonderfull tokens but haue alwaies in their Sermons and writings drawne their testimonies out of the writings of the Prophets and Apostles as the vndoubted word of God whilest now they euer appealed to the writings of the Prophets and Apostles and directed vs thither as to the foundation of their faith therefore also neither can nor shall we doe otherwise then search in the writings of the Prophets and Apostles whether their doctrine bee founded thereupon or not In which search when wee finde it euen so in Gods word as they haue alleaged and mentioned vnto vs then receiue we it thankfully and giue praise to God for them But when we finde it otherwise and perceiue it that they stumble at some thing and haue not rightly vnderstood the word of God then let wee their allegations go and keepe only to Gods word Would God that all those that either will or should iudge about the troublous contentions in religion would well consider this difference betwixt the word of God and the writings of men It would stand much better a thing much to bee lamented then it now stands in the Protestant Churches Doctor Luther of happy memory hath with this onely one difference confounded the whole Papacie For as often as they brought against him any of the fathers as Augustine Hierome c. so often answered he Hierome and Augustine as all other fathers were men and could faile and therefore he would not be tied to them Onely Gods word could not erre therefore would not hee bee confuted and shewed by any thing but by Gods word This was Doctor Luthers answere against the Popedome And all Protestant Churches acknowledge that this his answere was right and good If then Doctor Luther did well and right that he would not bind himselfe to any writings of men but onely to the word of God then can no man take it euill at our hands that wee herein follow his example and also bind not our selues to any writings of men be he called Lutherus or Zwinglius or how he will but onely to the word of God And yet doe wee not despise any of them but giue God hearty thankes for them and remember them with befitting commendations and praises for all the great things God hath done by them especially by Doctor Martin Luther of whom Zwinglius himselfe writes Hee was the little Dauid Tom. 2. fol. 377. B. Item fol. 315. B. Item fol. 326. B. who first encountered with the great Goliah of Rome which it may bee none of the rest would haue aduentured vpon And this honor did he not grudge to affoord him Onely he then should not grudge at other men when they helpe to follow the battell against the Philistims when hee had giuen the bold onset and put the enemie to flight Which argument of Zwinglius wee cannot otherwise acknowledge then for Christian And also wee are of the same opinion that Zwinglius was that Doctor Luther was a chosen champion of God by whom hee would bring againe the light of the holy Gospell in these last times out of the darke Papacie Only we say therby that he was also a man who had his infirmities as well as other men And especially must all they acknowledge who wil speak of him impartially that in controuersies he was much too hasty and in anger often thrust out such things which cannot be answered As in a booke where the words stand fast cast hee out amongst others these words Mary the mother of Christ did neither eate Christ bodily nor spiritually Tom. 3. Ien. fol. 363. B. That cannot be answered otherwise then that his anger is to bee borne with For and if Mary had not eaten Christ spiritually then must shee bee damned and perish euerlastingly Or else the words of Christ must be false where he saith Verily verily I say vnto you except you eate the flesh of the Sonne of man and drinke his blood you haue no life in you Also in the great Confession of the Lords Supper casteth he out these words And it was not true that Christ at the same time was in heauen namely when he spake with Nicodemus vpon the earth Ioh. 3. â—3 Tom. 3. fol. 480. Also euen in the same place saith hee The Angels are at one time in heauen and also on the earth c. And many of the like examples could wee shew out of Doctor Luthers writings which put vs out of all doubt that he was a man and so could faile and erre euen as well as other men Wherefore no man can blame vs that wee also in his writings follow the command of God which saith Proue all and hold that which is good 1. Thes 5.21 CHAP. IIII. That Doctor Luther of happie memory did beleeue and teach no otherwise then we beleeue and teach except that onely one point of the holy Supper And
are spoken of wherein something is comprehended then saith one This is that or that when he meaneth Therein is this or that For example a man pointeth to a fat and saith this is Rheinish wine when he meanes therein is Rheinish wine Now the Sacraments are no vessels wherein the goodnesse of God are shut in as wine or beare is in the corner of a fat But the Sacraments are tokens or seales whereby God betokeneth confirmeth and sealeth his bounty and the part wee haue therein vnto vs as is well knowne Whilest then the Sacraments are not vessels from whence shall a man coniecture that Christ would speake thereof as men are vsed to doe of vessels Is it not more to bee credited whilest the Sacraments are tokens that Christ also meant so as men vse to speake of signes Now it is the manner both by God and man when one speaketh of signes that one giues the token the name of the betokened thing it selfe and saith This is that or that when he would say This is a token of this or that For example In godly matters of the Circumcision saith God This is my couenant Gen. 17.10.11 whereas hee meant This shall be a token of my couenant as is before rehearsed And in the like manner in worldly matters when a man strikes on a painted hand with a bill in a Princes camp or Court men say this is the freedome whereas it is meant this is a token of the freedome or it is a signe that freedome is in Behold Reader this is the custome both by God and man and so vseth God and man to speake that they say namely This is that or that whereas they would say This betokeneth this or that or this is a token and signe of this or that Wherefore should then the Sonne of God onely in the institution of the tokens of his grace speake any otherwise for that the holy Supper is a Sacrament that is a holy token or a holy signe or remembrance of the death of Christ that is vncontroleable it so being that Christ so calleth it himselfe where hee saith Doe it in remembrance of me Whereas now Christ instituted the Supper to that end that it should be a remembrance or a calling to minde or token and signe how that Christ gaue his body and blood to death for vs wherefore should wee not so vnderstand the words which Christ speaketh of bread This is my body as it is of common vse both by God and men to vnderstand the like words which speake of tokens and remembrances and callings to minde as if hee had said This bread which I breake before your eyes and command you to eate shall be a remembrance or calling to minde how that I haue or shall breake my body vpon the Crosse that is let my selfe be slaine martyred and killed that I might be vnto you a true bread of euerlasting life that is a right powerfull deliuerance from the euerlasting hunger and misery which else you must haue endured in hell Wee demand of euery man vpon his conscience what should hinder that this constructiō of Christ words should not take place We doe not yet say that it must needs be so but onely this is that we say now that no man shal shew any waighty cause wherefore it may not well bee so It is first of all alleaged that that word is Tom. 3 fol. 471. B. will not beare it that it should be taken figuratiuely but that word is must alwaies be vnderstood really But the cleane contrary is already shewed by many examples and sufficiently manifested Then they alleage the words of Christ This is my body being words of a testament and therefore they must be vnderstood according to the letter as it standeth But where stands it written that in the Testaments all words must be vnderstood litterally as they stand And where is there any where a Christian man vnder the Sun who euer vnderstood these words The cup is the new Testament literally as they stand namely that the cup is the new Testament that is the forgiuenesse of sinnes the holy Ghost and the euerlasting life it selfe For those are the treasures which God hath promised and published in the new Testament or new Couenant that is in the Gospell If now any man should beleeue that a cup which sometimes a Gold-smith made should bee the new Testament it selfe that is the forgiuenesse of sinnes and the holy Ghost that would we gladly vnderstand Yea or if there were any man in the world that did beleeue that the bread it selfe were the body of Christ as the words of Christ stand Tom. 3. fol. 485. and many other places that would wee gladly vnderstand Doctor Luther saith No but bread is bread and remaines bread euen in the middest of eating it But in the bread is the body of Christ Then remaines he not by the words as they sound For the words of Christ sound vndeniably thus that that which hee tooke in his hand and broke namely the bread was his body but not that in bread was his body as Doctor Luther saith Also not that vnder the formes of bread and wine was his body as the Papists say And so is there no man in the world who vnderstands the words as they sound but they all fly from the words and seeke the construction one this and the other that Yea Doctor Luther confesseth sometimes most plainely that in the words of Christ This is my body is a Synecdoche a Tom 3 fol. 80. and 484. that Synecdoche is a figure b Tom. 3. 80. or a trope c Tom. 3 456. The figure Synecdoche makes all very cleare d Tom. 3 80. c. What is then in the mindes of men that they keepe the common people vp with this false position That in the words of Christs Testament there is no trope or figure to bee admitted but wee most remaine simply by the sound of the bare letter Brentius in John 6. Some say that though it be without No that in the words of Christ This is my body a Trope must be admitted yet must it not bee such a trope which giue the words a figuratiue construction For in the Sacraments of the new Testament there are no significations Tom. 3. fol. 503. But this rule is also false And Doctor Luther himselfe witnesseth in many places that euen as well in the Sacraments of the new Testament as in the Sacraments of the old Testament there are significations For euen so speakes he of the holy Baptisme in the little Catechisme Question What signifieth the Baptising with water Answere Many more the like places there are Tom Ion. fol 183. 184. 115. 186. 187. Jn the Sermon of Baptisme It signifieth that the old Adam with all sinnes and bad lusts should be drowned in vs and wee should arise to bee new creatures c. Which is as much as if hee had said
his opinion but hee propounded it also in such a rough manner that it was no maruell that Doct. Luther would not receiue information from him Thirdly and for all that Zwinglius did afterwards propound the matter better and in behoofe fuller manner then Doctor Carlstadt had done vsing such waighty arguments which might very well haue opened the eyes of Doctor Luther yet neuerthelesse hee was so inflamed by the contention with Doctor Carlstadt that for very anger thereof hee could neither see nor heare more thereabouts As all his strife writings testifie wherein hee approueth or denyeth such things as no man can approue or denie who is setled in his minde For example Whereas Zwinglius shewes him that the word Is often in the Scripture betokeneth so much as Calleth as whereas Ioseph saith to Pharaoh Seuen kine are seuen yeeres c. Whereas it cannot be denied yet for all that ere he will yeeld to Zwinglius he denies it and saith The seuen kine did not betoken seuen yeeres Gen. 41. but were really seuen yeeres Tom. 3. fol. 443. Also where Oecolampadius alleaged vnto him that there were figuratiue speeches very vsual in the institution of the Sacraments as in the institution of the Easter Lambe did God say This is the Lords Passeouer c. Where his meaning was this is a token and remembrance of the Passeouer Howsoeuer that also was vncontroleable yet for all that ere he would yeeld himselfe vanquished hee rather denies it and saith It is not a bare figuratiue speech in the institution of tha Easter Lambe and in all other figures of the old Testament Tom. 3. fol. 477. B. Also whereas Oecolampadius alleaged vnto him that this speech when one saith This is this or that is often in effect as if one saith This is a token of this or that and amongst others alleaged the text Genes 17.10.11 where God saith of Circumcision vers 10. This shall bee my Couenant and presently thereafter explaines his speech thus The same shall be a token of the Couenant vers 11. Yet ere hee would approue Oecolampadius therein he denies it that this text was in the Bible For these are his owne words hereof My Genesis saith not saith hee that Circumcision is a couenant and token Tom. 3. fol. 478. B. And whilest he saw that hee could not vanquish Zwinglius with sufficient grounds then tooke hee vpon him to ouerbeare him with heauie imputations and saith he denied the Communicationem idiomatum that is Tom. 3 fol. 250. B. the Communion of the properties of both natures in the one onely and vnseparable person of Christ as did Nestorius and taught that not the Sonne of God Tom 3. fol. 462. B. but onely a meere man died for vs c. Which thing he knew very well that Zwinglius neuer beleeued in all his life but much more that hee had testified and written many times the cleane contrary This Processe now giues sufficient information that Doctor Luther was wholly ouercome with anger in the handling heereof and was not his owne master therein And therefore let no man maruell that hee could neuer come vnto the true vnderstanding of the truth thereof And so much bee also spoken of the third cause wherefore we cannot yeeld to Doctor Luthers opinion about the bodily presence of Christ in the holy Supper namely whilest we see that such an opinion hath no testimony from the ancient Apostolicall Churches but was hatched first of all in the very darkest daies of Popery 4 The fourth cause wherefore we cannot yeeld to Doctor Luthers opinion namely whilest such an opinion is the chiefest ground and foundation of Popery The fourth cause is because wee see that such an opinion also at this present day is the principall pillar and foundation of the Popedome For the whole Popedome together with all his inuentions poyseth it selfe principally vpon the Masse But the Masse consisteth onely and alone vpon the bodily presence of Christ in the bread of the holy Supper For if Christ were not there bodily then acknowledge the Papists themselues that the Sacrament should neither bee bowed vnto neither should or could a man offer vp God for the sins of the liuing and the dead But when he is bodily there say they then cannot a man renounce the honouring without sinning And Doctor Luther himselfe writeth thus Tom. 3. fol. 206. B. where hee saith Whosoeuer beleeueth not that the body and blood of Christ is there he doth right that he neither worshipeth spiritually nor fleshly But who so beleeueth it he cannot possibly deny him his worship without sinne Further and if Christ be there bodily say the Papists wherefore shall not he be offered vp to God the father or testifie and dare to pray that he will be gratious to his folke for his sake This say the Papists And it is vnpossible that any man can answere them with sufficient grounds so long as a man yeelds vnto them that Christ is there bodily Where we now see that the greatest idolatry of al that euer was committed and the whole strength and power of the Popedome dependeth vpon this one euill custome that Christ is bodily in the Sacrament should wee not then necessarily loath such an euill custome The fifth cause 5 The fifth cause wherefore we cannot yeeld to Doct. Luthers opinion namely whilest such an opinion leades men from the right way to saluation to the Opus operatum c. wherefore wee cannot but loath such an euill custome is this for that we se that the same also doth procure no good in the Protestant Churches but it leadeth the people daily more and more from the right way to saluation vnto the opus operatuÌ„ that is vnto these perswasions that they can be saued by the outward worke of the Sacrament though inwardly there be no liuing faith and true conuersion Yea the poore people in the Lutherisch Churches know for the most no more what should be the true conuersion of God the Lord but think that it is sufficieÌ„t if he doth but once in the moneth goe to Confession and receiueth the Sacrament with an indifferent meditation though hee liue afterwards as it pleaseth him If one tell them that they who haue receiued Christ truly Ioh 6.5.7 Ephes 2. â—0 Gal. 2.20 and haue eat and drunke him are wholly changed by him and and made new men and liue now no more but Christ liues in them then tels a man them of meere Bohemian villages For not one of a thousand vnderstands what it is to be a new creature who is created in Christ Iesus To say nothing that they should examine themselues whether they find any such change in themselues or no. Yea those that will bee the wittiest knowe of all others the least thereof Which is hereby manifest that they also mocke vs about and for it when we say vnto them 2. Cor. 5.17 Gal. 5.6 that nothing stands for good with Christ but
a new creature and they alleage that the Caluinish spirit is a very spirit of sorrow which will not affoord a man any mirth As if that were a Christian mans ioy that he need not feare to sinne O blindnesse aboue al blindnesse And from whence proceedeth such a pernitious blindnesse verily from nothing else then that the poore people thinke that howsoeuer they liue when they can but receiue the Sacrament vpon their death beds then do they therein receiue Christ bodily Out of which they conclude that they receiue also the forgiuenes of sins and euerlasting life therewithall And what other concllusion can they make for the Apostle Paul saith himselfe Seeing he gaue vs his Sonne how should he not with him giue vs all things also Rom. 8.32.33 And so they depart with their pasport * Necessaries for their voyage verily verily like to like and to be feared many of them to that place where they will exclaime and cry against their soules-sorrowers euerlastingly that they haue not better instructed them in the way to euerlasting life Now the God-fearing Reader may consider whether these fiue causes which wee haue hitherto mentioned bee not weighty enough to hold vs from Doctor Luthers opinion The first cause were sufficient For whatsoeuer hath not his foundation in the word of God that shall no man endure to be forced vpon him as an artickle of faith as Doctor Luther right and truly vsed to sing and say And take thou heed of mans deuise Thereby consumes the Pearle of prise This learne I thee for the last Where now this is added to it that the aforenamed opinion is also flat against the word of God should wee then resist the word of God to procure the loue and fauour of men Also whereas wee see that such an opinion did not onely arise in the Popedome but is also at this houre the principal pillar of the Popedome and giues a forcible furtherance thereto the easilier to inthrall the whole Dutch Nation againe euen to day before to morrow with the Masse haue not wee then sufficient cause to loath it Lastly where wee see that in the Protestant Churches also the poore coÌ„mon people are detained by such an opinoÌ„i in as great blindnes and misunderstanding of Christianity as possibly might bee in Popery Should wee not mourne for this and should wee not endeauour our selues to the vttermost to preuent this abomination We trust in God that men of vnderstanding shal acknowledge that in this matter we hold the truth Onely this will yet be a stumbling blocke to many hindring them from entring into Christian brothership with vs for that they are informed that we not only in the point of the Supper but also in many other high and waighth points as namely Of the Person of Christ Also Of the foreknowledge or almighty prouidence of God ouer all creatures and of originall of sinne Also Of the euerlasting Election of God and of holy Baptisme doe beleeue and teach otherwise then Doctor Luther did beleeue and teach Wherefore it is of necessity that wee doe also shew our minds in these points as we will presently doe hereafter But we must prepare the Reader aforehand that he may know how the calumniation arose that it is said that our Religion is from the diuell and that Zwinglius so confessed himselfe that his Religion was reuealed vnto him in a dreame by a spirit of whom he knoweth not whether hee were white or blacke Now then the estate of the businesse was thus When Zwinglius was come so farre by diligent meditation in the holy Scriptures and especially by the 6. Chapter of Iohn as also through daily study in the writings of the ancient fathers that hee now doubted not any more of the true vnderstanding of the holy Supper according to the intent of Christ he declared first of all the fame in writings and Sermons to the Churches of God and after that hee entreated the Counsell of Zurick that hee might publikely vtter the same vnto the two hundred Which being done and audience affoorded him hee propounded that the worshipping of the Sacrament and the Masse ought to bee abolished and in stead thereof the holy Supper should be established and commanded agreeable to the institution of Christ in consideration that now blessed be God therefore it was apparant that the custome of the corporall presence of Christ vpon which the aforenamed abominations were founded was false For it was most cleere in the 6. Chapter of Iohn that Christ had himselfe cast away the carnall eating of his body as vnprofitable to saluation And also the articles of the Christian faith were vndoubtfull which say plainely that Christ is bodily ascended into heauen where hee shall remaine till he returne to iudge the quicke and the dead Wherfore cannot those words This is my body in any manner bee so vnderstood as if Christ would haue said This is really my body or therein is really my body But the words of Christ This is my body must so bee necessarily vnderstood as if he had said This betokeneth my body as it was vsuall in the Scripture to say This is this or that in the stead of this betokeneth this or that For example Luke 8. Christ saith The seed is the word of God Also Mat. 13 he saith The field is the world the weeds are the wicked the sower is the diuell In which sayings it is vncontroleable that this word Is is as much as betâ—keneth And therefore the exposition of the word of Christ that the word Is is as much as betokeneth is not disagreeable to the vse of the holy Scripture This was the drift of the speeches of Zwinglius which speech indeed was well acceped of the greatest number but yet not of them all but part of them gainsaid him But aboue all others there was a Clerke amongst the company Aâ—ter an albus fuerit that is whom hee was Tom. 2. fo 247. will not Zwinglius nominate hee opposed himselfe against him very hotely two daies together And amongst others hee cauelled against those examples which Zwinglius had alleaged to shew that the word Is is often taken in the Scripture for as much as betokeneth saying that those examples agreed not with the cause in controuersie For they spake of parables But in this was it not spoken of parables but of the Sacrament And howsoeuer that Zwinglius gaue him presently such an answere wherewith all men of vnderstanding were well satisfied as namely that these speeches The seed is the word of God the field is the world were not parables but expositions of the before going Parables and if they were indeed Parables yet did they not contradict his purpose For hee would onely thereby make plaine that it was not vnusuall in the Scripture that the word Is was taken for betokeneth But that in like manner also it must bee so that did not hee conclude from this example but from the grounds
aforenamed that Christ had himselfe cast away the bodily eating of his flesh Ioh. 6. and that hee were not at present any more bodily on earth but in the heauens according to the article of Christian faith For all which whilest some weake ones were brought into a mamuring by this allegation touching parables the Councell held it for good that the next day they should come together again and should well consider the matter as it behoued And Zwinglius was very well content therewith and in the meane time hee thought further on the same And whilest hee perceiued that it depended principally vpon this that hee should produce examples wherein there were no parables and yet neuerthelesse the word Is was taken for betokeneth hee was very much troubled in himselfe where hee might find such an example And when hee found none before night and went to bed with such a troubled mind in the night that he had this dreame which we now following not with our owne but with his owne words will make manifest Tom. 11. Zwing fol. 249 in subsidio de Eucharistia which truly translated are as followeth It was amongst others not the least trouble namely that I should bring examples in which there were no parables Then thought I heere and there and searched euery where but could find no other example besides those which I had already published in my booke or if I found any then were the same parables But when the 13. day of Aprill approched I tell the truth and it is so certainly true that I tell that my conscience enforceth mee also that I must declare it though I had rather not vtter it But I must vtter what the Lord hath imparted vnto mee though I know very well what iests and mocks will be made of me for it when as now the 13. of Aprill approched I thought in my sleepe as if I were againe disputing with the contradicting Scribe in great heauinesse and that I was so put to silence that I could not stirre my tongue to deliuer that truth which I neuerthelesse well vnderstood in my selfe Which perplexity troubled me very sore as is very vsuall in dreames for I make not relation of any higher then a dreame for so much as concerneth my selfe howbeit it was no small thing which I learned out of the same dreame God bee praised whom onely to honour I make this manifest to the world with this there comes vnexpectedly who hee was I say not for I tell a dreame who put into my mind and said thou sluggard wherefore doest thou not answere him by that which is written in the second booke of Moses in the 12. Chapter for it is the Lords Passeouer So soone as that apparition came before mee I awaked and sprang out of the bed and turned to the specified sentence first in the Greeke Bible and after that I made relation thereof in the best order I possibly could to the whole congregation Which Oration of mine being gladly and willingly heard by them as shall be by and by declared all they that were studious in the holy Scripture and were before brought to doubt by the mentioning of parables were now by this fully freed of all doubtings And they celebrated vpon the same three daies one after the other namely on holy-thursday good friday and Easter day the Supper of Christ in such multitudes the the like thereunto I neuer beheld in all the daies of my life Behold Reader these are the words of Zwinglius of his dreame which words are so euilly construed in diâ—ers places as if he had therby acknowledged that the diuell did reueale vnto him his doctrine of the Lords Supper where he yet for all that twice testifieth the cleane contrary Note Doct. Luther writes indeed the diuell disputed with himselfe and proued vnto him that the hedg Masse was false Tom. 6. Jen. fol 81. But in Zwiglius cannot the like be found and saith that God reuealed vnto him what he learnt in the dreame and his conscience inforced him that hee must tell it to the praise and honour of him Also he maketh no mention in any speech that a spirit appeared vnto him But hee saith onely that one came before him who put in his mind which can also well haue been a man For it befals often that in dreames by night the cogitation of this or that man comes before ones sight as Ananias came in the sight of Paul Act. 9.12 more then that Zwinglius doth not say that he learned his opinion of the holy Supper namely that the word This is my body is in effect as much as this betokeneth my body first of all in a dreame which also he could not say it so being that hee had publikely preached the same oftentimes and had twice maintained it before the Councell But onely this saith Zwinglius that a befitting or example then formerly he could finde was made knowne vnto him in this dreame to make his opinion to bee beleeued the better And so there are three falshoods in this Calumnie The first is that Zwinglius learned his opinion of the Communion first in a dreame The second is that a spirit did reueale such a doctrine vnto him The third is that he confesseth he knew not whether it were a good or wicked spirit The colour the defamers haue for it is this for that Zwinglius saith of the same that hee see in his dreame in Latine Ater an albus fuerit nihil memini this construe they so vpon him as if hee had said whether it was a blacke or white spirit know not I. But first of all Zwinglius maketh no mention of any such matter that it should bee a spirit as is formerly mentioned Secondly the words also white and blacke affoord it not Yea indeed the words affoord the cleane contrary For not of spirits but of men whom one either knowes not or will not know or nominate is it vsuall to say in this manner in Latine Albus an ater fit nescio and it hath no other manner of construction then when a man saith I know not who he is As the truth may bee seene to the desirous Reader in the Adagijs Erasmi Hieron aduersus Heluidium ego ipse qui contra â—escribo cum in eadem vrbe tecum coâ—sistam quâ— balbatis crubâ—scis albus vt aiunt an ater fiâ—nesciâ— Tom 2. fol. 247. Chil. 1. Cent. 6. Adag 99. And Zwinglius also vseth euen the very same forme of speech of the aforenamed Clerke who had so stifly repugned him and saith Whether hee were blacke or white is not necessary to bee spoken in this place For euery honest man seeth plainely that hee would not otherwise say then that hee would not nominate who the same Clerke was which so to doe hee might haue seuerall motiues to occasion him Euen in the like manner would hee not also specifie whom he was that appeared to him in his dreame that none should taxe him
and what may be said of a man whilest he is both God and man But yet must such a speech be vnderstood with difference as namely in this maner When any diuine thing is spoken of him then must it be vnderstood of the diuine nature But when as any humane thing is spoken of him then must it be vnderstood of the the humane nature For example It may bee said indeed and in truth of Christ that hee is from euerlasting and also that he was borne at the appointed time but not both according to both natures but the former after the diuine the other according to the humane nature And it is of small consequence with what name the person of Christ is named For example Whether he be called God or man the Sonne of God or of man c. then is it all to one effect For it is alwaies vnderstood of the person which is together God and man Therefore as it may well and truly be said Christ is from euerlasting euen so may it also be well and truly said the Sonne of man is from euerlasting Also as it may well and truly bee said Christ was borne of the Virgin Mary and died for vs vpon the Crosse euen so may it also be well and truly said the Son of God was borne of the Virgin Mary and died for vs vpon the Crosse This was the doctrine of Doctor Luther of the fellowship of the properties of both the natures in Christ That namely as is said the properties of both natures in Christ are common to the alone vnseparable person of Christ but not to the natures themselues And that this fellowship is mutuall that is that they are as well transferred from the humane nature to the diuine as from the diuine to the humane For example that it may as well be said the Sonne of God died for vs as it may bee said the man Christ is Almighty And as in deed and truth the Son of God died for vs though hee did not die according to the Godhead euen so in deed and in truth is the Sonne of man Almighty though hee bee not almighty according to the manhood Against this our accusers doe teach Vbiquities doctrine of the fellowship of the Properties that the properties of both the natures in Christ are not common to the alone and vnseparable person of Christ but also to the natures themselues and that for all that such a fellowship is not mutuall that is that such a fellowship is not transferred as well from the manhood to the Godhead as from the Godhead to the humane but that onely some properties of the Godhead are common to the manhood nature Therefore a man may well say the manhood of Christ is almighty all-knowing euery where present c. whilest it is vnited to the almighty all knowing and euery where present Godhead personally but on the contrary it may not be said the Godhead of Christ is created visible palpable and diable whilest it is vnited to the created visible palpable and to the deiected diable manhood personally This is at this day the doctrine of the Vbiquitists And they say that Doctor Luther of happie memory did euen so beleeue and teach But setting aside the vbiquity of the body of Christ they informe the Reader amisse And we are well assured that Doctor Luther did neuer teach so in all his life of the fellowship of the properties as the Vbiquitists do teach therof namely that such fellowship is performed in the natures themselues And that the same for all that is not transferred to and fro but onely from the Godly to the humane nature This did Doctor Luuher as is said neuer teach in all his life But so often as he spake of the fellowship of the properties of both the natures in Christ then did he say That such a fellowship is performed in the person of Christ without hurt to the difference of natures and that the same passeth to and fro that is that all humane properties may be spoken of the Sonne of God as also all diuine properties of the Son of man This hath beene indeed and at all times the doctrine of Doctor Luther of the fellowship of the properties of both natures in Christ The which that the peace-louing Reader may be throughly informed of we will set downe word by word in this place all the passages as they befell from yeere to yeere one after another wherein Doctor Luther did teach of the fellowship of the properties of both the natures in Christ and that as wel out of his strife writings as out of his doctrinall writings Extract out of Doctor Martin Luthers writings of the fellowship of the properties of both natures in Christ AMongst which places the first is in the Church Postill which Doctor Luther did write Anno 1521. and calleth it his best booke Tom. 2 Ien. fol. 381 B. In the same place in the exposition of the Epistle vpon Christs daie he saith thus That wee now returne againe to Christ it is to bee beleeued constantly that Christ is true God and true man And sometimes the Scripture speaketh and himselfe after the Diuine nature and sometimes after the humane nature As where he saith Ioh. 8. Before Abraham was I am That was spoken of the Godhead But where he saith Mat. 20. to Iames and Iohn to sit at my right hand and at my left hand is not mine to giue Note The manhood of Christ is not almighty Note The manhood of Christ is not all-knowing That was spoken of the humanity euen as he could not helpe himselfe vpon the Crosse Howsoeuer some will heere so shew their cunnings with their darke expositions that they ioyne with heretiks Also is this spoken of the man Christ where hee saith Mark 13. Of that day and houre knoweth no man no not the Angels which are in heauen neither the Son himselfe saue the Father The Glosse is not heere needfull Note They that say that Christ is also almighty according to the manhood they mingle the two natures one with the other the Son knoweth not that is hee will not know it What auaileth such a Glosse The manhood of Christ hath euen like vnto another holy naturall man not alwaies thought all things spoken willed as some make of him an almighty man mingling the two natures and their operations one in the other ignorantly c. The second place is in the great Confession which he writ Anno 1528. Tom. 3. Ien. fol. 455 B. where he saith thus All words workes sufferings and whatsoeuer Christ doth that doth worketh speaketh and suffereth the true Sonne of God And it is truly spoken the Sonne of God died for vs c. If now heere the shee weather maker womens wit the allaeosis grandmother shall say indeed the Diety can neither suffer nor die th u shalt answere that is true But for all that whilest the Diety and humanity in Christ is one person
will of Gods Maiesty shall not be enquired into but onely shunne selfe-conceited reason which alwaies forsaketh Christ faith loue and the Crosse and wil mount aboue the clouds before her feathers be growne We are not here to be troubled in searching into the high great secrets of Gods Maiesty which dwelleth in right that none can attaine vnto as Paul saith 1. Tim. 6. We must keepe our selues close to God wherein he accepteth of vs who became man euen in Iesus Christ the crucified as Paul saith in whom is hidden the fulnesse of the wisedome of God For in him haue we richly both what is knowne vnto vs and that which wee ought not to know fol 510. A Also But reason will heere say euen like the custome of the mockers being both nose wise and selfe minded Yea indeed this is a fine found thing that when as you are forced with strong grounds and arguments that then you flie to the will of Gods Maiesty there must the counterpartie hold his peace euen as the Astrologie with their Epicyclis turne all questions from the course of the heauens To which this my answere It is not a thing found by mee whereas I say the will of God is not to bee searched into but it is founded in the word of God and there commanded For so saith Paul to the Romans chap. 9. Thou wilt say then vnto me why doth he yet complain for who hath resisted his will But O man who art thou which pleadest against God shall the thing formed say to him that formed it why hast thou made me thus hath not the potter power of the clay to make of the same lumpe c. And Esay spake thereof before Paul in his 58. Chapter They seeke me daily and will know my waies euen as a nation that did righteously and had not forsaken the statutes of their God they aske of me the ordinances of iustice and will draw neare vnto God As I take it these words giue sufficient testimony that man shall not search into the will of the Maiesty And it so being that this case of freewill and euerlasting Predestination is of such speciall consequence where the corrupt reason and fleshly man are accustomed to search after the will of the Maiesty it is therefore of speciall necessity that wee say vnto them that they herein keepe silence and yeeld the honour that belongeth to the Diuine will and Maiesty In other matters which are handled wherein cause may be giuen and cause must be taken vpon command therein are not men so diligent in searching But and if yet there bee some who will be searching after the will and will not giue regard to our admonition those doe we let passe euermore to hold combate with God as the giants doe and they shall see the profit or praise they shall purchase by it fol. 510. B. The Reader may may finde many more testimonies of Doctor Mart. Luther in the booke which is intituled Constant doctrine of D. Mart. Luther of the first mouing causes of faith printed at Amberg Anno 1598. in 410. Behold Reader this is the doctrine of Doctor Luther of the cause of our election to euerlasting life Whether now we or Doctor Muller and Doct. Hunnius are the better Lutherans in this point wee yeeld to the censure of all honest Lutherans It is true indeed that there be some who let not to blase that Doctor Luther did at last renounce and alter the aforesaid doctrine But the Concordien booke saith no thereunto and saith Vpon this we will set downe one saying where Doctor Luther pronounceth afterwards with a Protestation to remaine by the same euen to the day of his death expressing his mind in the great confession of the holy Supper where he saith thus Herewithall doe I renounce and condemne all foule errours and doctrines which aduance the free will of man as being a meere opposite to the helpe and grace of our Sauiour Iesus Christ. For whilest that without Christ death and sinne is our Lord and the diuell our God and Prince there can bee no power nor strength no wit nor vnderstanding whereby wee can frame or further our selues to righteousnesse and life but we must remaine blind and fettered slaues of sinne and Satan doing and intending whatsoeuer shall be pleasing to him and so shall be contrary to God and his Commandements In these words saith the Concordien booke Doctor Luther of happie and blessed memory yeelds our free will no power at all whereby to further it selfe vnto righteousnesse or to striue towards the same but saith that mākind is blinded and captiued to doe onely what shall bee the will of the diuell and shall be contrary vnto God Therefore here is no partaking in workes by our wils in the conuersion of mankind And a man must be drawne and borne againe of God else is there not a thought in our hearts which is able to moue it selfe towards the Gospell whereby to imbrace it of it owne accord As also Doct. Note Doctor Luthers booke de seruo arbitrio is cannonised in the Concordium booke Luther writ of this matter against Erasmus in the booke de seruo arbitrio that is of the captiued will of man and maintained the same throughly and afterwards repeated and expounded it in the notable exposition of the first booke of Moses vpon the 26. Chapter Note He did not retract it but repeated and expounded it as in like manner in the same place also where other by-matters are disputed of by Erasmus as de absoluta necessitate c. Hee sheweth how he would haue the same taken and vnderstood against all misconstructions and peruertings a As we vse also to doe To which we also now refer our selues b We also and also direct others thereunto Therefore it is false doctrine when it is propounded that the vnregenerate man hath yet so much power that he desires to entertaine the Gospell to comfort himselfe therewithall and that so the naturall mans will partaketh something in the conuersion for such an erronious opinion is flat against the Diuine Scriptures the Christian Auspurges Confession the Apologie of the Same the Smalkaldes articles the great and small Catechisme of Luther and other of that notable highly enlightened Diuines writings Thus farre the Concordien booke fol. 271. B. and 272. B. Some man might say then is the Concordien booke Caluinish also Answere Wee cannot find it any otherwise in this matter For euen as we say that God found no cause in vs wherefore he should chuse vs before others to euerlasting life euen so saith the Concordien booke also and saith the contrary doctrine is a terrible and blasphemous heresie fol. 251. B. And it notifieth also the right ground wherefore God saw and found no cause in vs why he should elect vs namely therefore Because saith it before such time as a man is enlightened changed new borne renewed and drawne by the holy Ghost hee